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Tag: Religion

To Survive—One Hour Longer Than the Machine

The crisis that began in 2008 with the bursting of the subprime mortgage bubble is no ordinary downturn. All observers understood this intuitively. Something has gone wrong with our world, something lying at the very foundation of our way of living, producing, and consuming—and even of our way of thinking.

This something that has just been broken is our faith in the millenarian mechanism of Progress.  

The following is the Foreword to the French edition of Survive—The Economic Collapse.


The crisis that began in 2008 with the bursting of the subprime mortgage bubble is no ordinary downturn. All observers understood this intuitively. Something has gone wrong with our world, something lying at the very foundation of our way of living, producing, and consuming—and even of our way of thinking.
This something that has just been broken is our faith in the millenarian mechanism of Progress.

For three centuries, Western man has had the idea that he does not need God, since he is his own savior. Humanity is the messiah of humanity: thus proclaimed the new religion. A religion that entered into Catholicism on tiptoes with Descartes. A religion, also, that ended up substituting itself everywhere in the place of the ancient faith.

People sometimes laugh at Juche, that ridiculous North Korean ideology whose only article states that man can transform nature indefinitely. Wrongly. In more sophisticated forms, all contemporary systems rest upon the postulate of human omnipotence. China has razed the house of Confucius and frenetically converted to the religion of growth. Eternal India—yes, even India—has set itself to conceiving the future as a rising curve.

All mankind has gradually entered into the naïve communion of the new religion, much less rational than it seems: technology to perform miracles, banks to serve as temples of the monetary idol. Monetarist neoliberalism—the last ideology, standing victorious upon the corpses of Jacobinism, classical liberalism, social democracy, communism, and fascism—would lead man to the millennium, the long-lost terrestrial paradise soon to be regained.

It was a false promise and a trap. We ought to have been suspicious. For the past few decades, the facade of the progressivist temple has begun to crack. . .

Since the 1970s, various Cassandras have been warning us: a project of indefinite growth cannot be carried out in a finite world. Their arguments have been swept under the rug as “not taking account of scientific perspectives.”

In the 1980s, the collapse of the USSR following the Chernobyl catastrophe provided food for thought for anyone willing to think: “so, an extremely large, over-integrated system can collapse suddenly, once a certain threshold of fragility is reached?” Here again, we have refused to draw the lessons from the event, preferring to blame the collapse on communist ideology without posing the question of over-concentration and over-integration as such.

During the 1990s, the West was giddy with triumph. Those were the mad years of the Internet bubble. “Who cares that the material world is finite: capitalism will invade virtual worlds of its own construction!” But the dream ended abruptly when the model of the new economy revealed its real nature—it was a mirage, an illusion. If there was a dizzying fall at the turn of the millennium, it was not that of the Twin Towers, but the collapse of hopes placed in virtual reality, the escape hatch through which were pushed the ever more insurmountable internal contradictions of a capitalist system driven mad by the permanent confusion between the monetary map and the economic landscape.
Once again, people decided to see nothing, to learn nothing. In order to maintain at all costs the illusion that the millenarian utopia could construct the meaning of history, the financial oligarchy put the economic system on life support, giving the American economy fix after fix of debt. It was an absurd effort that, besides, pointed out the absurdity of neoliberal monetarist semantics.

This absurdity could only endure for so long. In the fall of 2008, its time was up.

A great shiver ran down the spine of the hundred-thousand-headed beast—the ruling class. Amidst the crash, still more dollars were injected into the system, like so many symbols that concealed nothing, but which once more, for a few years, perhaps, allowed the neoliberal propaganda machine to keep grinding away at all costs.

These were just the last, dilatory maneuvers that will not change anything in the end: it is all an illusion. It hardly matters that financial indices are artificially maintained by lowering interest rates to zero. Breaking the thermometer never cured a fever.

Economic rationality alone is not able to provide the meaning of history. Technology cannot accomplish everything. A project of infinite development cannot be conducted on a finite planet. Man cannot have everything he wants; he must want what he is able to get.

We are faced with a return to limits.
Mankind will not be its own messiah—the humanist religion is a failure.

The beast with a hundred thousand heads is, indeed, behaving like a beast—in particular, it is as dangerous as a wounded animal that feels its hour has struck. Back from the failure of the credit system that served as an ideological shelter for their power, the elites and their trustees are now struggling to save their power, to preserve the messianic fiction, while gradually restricting it to themselves. On the one hand, a superior humanity that wants to be a messiah for itself and itself alone; on the other, an inferior humanity sent back into the symbolic shadows of thought’s absence, the non- existence of meaning—in fact, into the negation of its status as an autonomous subject, where it is forbidden to define a mental space free of the constraints placed upon it. A humanity skinned of its spirit.
Such is the generative schema of the next decades. The future is menacing. We might as well understand this. The humanist religion is going to transform itself into an anti-human ideology.
This turnabout, the creating of a monster by those who sought to make an angel, has been underway since the 1970s. But the 2010s will mark a perceptible acceleration in this process. And life, in consequence, will soon be very difficult for many of us.
In this context, the stakes of the game, for true men, will soon be to survive. That’s all—to survive.

Going back to the ranks of the powerful madmen is not an option. You might obtain the intoxicating illusion of superiority, and certainly easier living conditions, but only at the price of your soul. Resigning yourself to vegetating among the mass of the ruled is hardly less depressing. (And amidst that oppressed and impoverished body, violence will be the norm.) Our contemporaries have too deeply assimilated the perverse logic of the consumer society to convert suddenly to the voluntary simplicity that might save them.

Survival will almost certainly play itself out away from today’s bustle, in refuges we must know how to create and defend. Physical survival, yes; but also psychological and spiritual survival.

Of course, this is no exalted ideal. But at this stage, resisting the inhuman machine will often mean passing by it unnoticed, and above all, being able to do without it.

A modest struggle, but hardly a contemptible one.

For one day, when that machine has exhausted all the possibilities of its original élan, it will totter and fall. Then, for us, it will be enough to be numerous, to maintain solidarity, so as collectively to regain control of our Earth after we have fiercely defended our few areas of retreat. It is in order to be there, at that decisive moment, that we must survive now. So do not be ashamed: let us build our refuges! Remember that a rebel wins if he can hold out one hour longer than his adversary. Let us organize ourselves to do so.

So, my friend . . . wipe away that sad, drawn smile. Raise up those eyes you have kept lowered for so long. Look straight ahead at the horizon. Hold your chin up. Your life has meaning—to survive one hour longer than the machine.

Pass the word on: comrade, our children are counting on you!


Michel Drac is a writer, political commentator, and economist. For fifteen years, he worked as a controller. He is the author of numerous books and the founder of the publishing house Le Retour aux Sources. He is also a member of the national association Equality & Reconciliation.

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Three Questions for Separatists

It seems that with every passing year there is more and more discussion in “our” circles about the creation of a separate homeland for Whites in North America. While still being something along the lines of a pipe dream, it simultaneously seems more and more likely to be only solution for those who put White interests first and foremost.

It seems that with every passing year there is more and more discussion in “our” circles about the creation of a separate homeland for Whites in North America. While still being something along the lines of a pipe dream, it simultaneously seems more and more likely to be only solution for those who put White interests first and foremost. News items like White deaths outnumbering White births, coupled with models like Orania have pushed many White activists firmly in the separatist camp: Sam Dickson, Richard Spencer, and Michael O’Meara to name a few. The crowds at both Counter-Currents and The Occidental Quarterly seem all but entirely convinced that this is the solution, and with Vdare and Takimag becoming increasingly racial, it is not hard to imagine many of their readers beginning to think along the same lines. With more and more people thinking about it, and an American Renaissance conference that will have at least one lecture on the matter just around the corner, it is worth considering some of this ethnostate’s specifics, and roadblocks. The below should be taken as dabblings in complex issues, and far from the last word. Consider them jumping off points for discussions Whites are having across the globe.

1) Religion

In terms of religious beliefs, White Nationalists and their fellow travelers are an incredibly diverse bunch. Among our ranks are a number of Catholics, Protestants, Atheists, Jews, and Pagans. To my knowledge, there are no prominent Muslims, however there may well be Traditionalist followers of René Guénon (or Martin Lings or Titus Burckhard, etc.) out there who have converted to Islam and still read American Renaissance. Will all of us be able to get along? On its face, the question is easy to dismiss by claiming that any ethnostate we create will continue in the Western tradition of keeping church and state separate, and that since the nation’s defining characteristic will be race, it will be easy to leave religious differences alone.

However, the question becomes more difficult when one considers education. For me personally, and I suspect for many others, much of an ethnostate’s appeal comes from the prospect of raising my kids (or grand-kids, or great-grand-kids, etc.) in a safe and healthy environment, and much of that centers around schools. If we are to have a White country, we will have White schools, and what will they teach? We can all more or less agree on basics like history and mathematics, but what of religion? Will there be religious instruction for our children? Of what ilk? For the sake of balance, will Frederich Nietzsche be taught alongside the Torah? This broad issue of religious tolerance calls into question many smaller legal issues as well: blue book laws, obscenity laws, sodomy laws, usury laws, etc.Will “God” be in our Constitution, what about our national anthem?

Further complicating the matter is that should the racial situation in North America get so bad that a White Ethnostate is even possible, I would suspect an upsurge in religious belief, as is often the case when the going gets tough. What is to be done if a group of Evangelicals from Tennessee and a group of Traditionalist Catholics from Illinois converge at once on a flowering ethnostate somewhere in the Pacific Northwest? And what if a flock of Mormons fleeing a half-formed Aztlan arrive as well? Those who have already disposed themselves of one excessively diverse nation may well prove willing to do so again in short order. Ensuring that further splitting after a homeland begins to take form is a concern not often voiced, and worth contemplating.

2) Government

What system of government are we to have? Many of the strongest advocates for an ethnostate are also harsh critics of democracy (e.g. Richard Spencer and Michael Hart), which is fine, but begs the question, “well what then?” Are we to crown Jared Taylor king and let a monarchy flow from there? Perhaps a council of philosopher kings made up of the more prominent thinkers in our movement? If so, we have to go back to religion and debate whether each religious group should be represented on this council.

This question might grow more difficult with time. An America with sufficient racial strife and government breakdown to make an ethnostate possible will be an America so chaotic that completely apolitical Whites would likely flood our nation simply in search of a safe place. Like it or not, Americans of all stripes love democracy, even when things are bad and falling apart. The Confederates wanted a Republic, the Mormons organized democratically even before they were searching for acceptance, and even those secessionists of today in Vermont and Cascadia speak in terms of democracy. Average Whites fleeing a disintegrating Los Angeles may go along with a benevolent autocrat somewhere in the Rockies at first, but sooner rather than later they will want a voice in their new homeland. Are we give them books by Julius Evola and Alain de Bensoit to explain to them why they should not vote? Should there instead be a Republican system with limited voter enfranchisement? What will the requirements be in terms of age, sex, property, etc?

3) Censorship

If a new White Nation will be one big fresh start, how fresh does it need to be? For decades now, the art and culture of the West has been decadent and far from aligned with our conception of the world, and this trend will only be made worse with time. Will television from the outside world be banned? What of their books, magazine, and movies? Are all denizens of a White Nation to be trusted, or will they need guidance in terms of aesthetic consumption? Like with all questions of censorship, this one starts easy but gets hard quick. Banning Mandingo porn is obvious (though would imply little faith in the tastes of the citizens), but what about Moby Dick? The “Pequod” features a curious kind of racial harmony, and has touches of homoeroticism, but is a classic in the Western Canon. What about leftist political books, like those by Karl Marx? How about rap music? What about Eminem? The questions go on and on, and they all beg that the last two questions be answered as well: what role would religious doctrine play in censorship, and who would decide what gets censored?

These three topics are worth pondering, but remember to be polite. Ironically, if a White Ethnostate is ever to be founded and survive its first day, an incredible amount of tolerance will be required of all involved. The segment of the American Right unallergic to racial issues has a long history of infighting, and a very short list of victories.

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Emanations of Wotan

Surely as Wotan/Odin personifies the warrior god amongst many of his emanations, Wotan also epitomizes the mystic priest, as well, as the All-father is unbound to simplistic distillations. The emanations of Wotan, as suggested by Jung in his essay, change, evolve, and adapt to the time at hand.

The Spirit of White Consciousness WWII to the Present

Much has been written about Carl Jung’s 1936 essay entitled “Wotan,” where Jung provides an esoteric traditionalist criticism of contemporary events during this precarious era of European history, focusing specifically on the rising atavistic Teutonic ethos embodied by the Nazis and the German people. However, the following paragraphs will not focus on the coming renaissance of Odinism, nor will it focus on erroneous rationalizations for RAHOWA, or any other spurious exegeses the essay has inspired.

Surely as Wotan/Odin personifies the warrior god amongst many of his emanations, Wotan also epitomizes the mystic priest, as well, as the All-father is unbound to simplistic distillations. The emanations of Wotan, as suggested by Jung in his essay, change, evolve, and adapt to the time at hand. In this manner, the ethos and Zeitgeist of modern White consciousness in all the major European theaters of the world (North America, Europe, Australia, etc…) no longer exhibits the ethos and characteristics of Wotan, the war god; instead, the contemporary White, Occidental world reflects Wotan, the master of words, language, and mysticism, as our world moves away from mass violence and mass warfare as the most effective and efficient means of communication both literal and symbolic.

The most important, and often quoted, metaphor extracted from Jung’s essay concerns Jung’s metaphor of the river bed. Through this image, Jung asserts that the gods of our ancestors, as archetypal mechanisms of the psyche, have existed as long as we have existed as a race. The subconscious archetypal gods of the Teutonic peoples are the innate creations of our earliest ancestors. The trough of their riverbed, or the subconscious erosion made by these archetypes over such a great period of time, extends the deepest and remains most readily to be filled when the flood of mystic waters flows over this subconscious topography once more. This explains how these ancient gods continue with us. Even if the river bed is dry for a time and the gods seemingly dead, the riverbed remains waiting to be filled by the spirit of these same gods. More often than not, the gods never die; rather, their aspects and nomenclature change and shift.

Jung’s riverbed metaphor explains the power that this Teutonic ethos wielded during the Nazi era. Even though the pagan period had all but lied dormant for a thousand years, this atavistic Zeitgeist remerged in the mid-20th century, irrevocably altering the landscape of the time and the people who survived the period. Viewing the Nazi period objectively, without moralism, their return to ancient ideologies, symbols, perspectives, and philosophies at least lends empirical credence to the idea of racial memory, how there is a narrative unfurling in every racial culture and spirituality, and how these aspects endure and adapt overtime.

Considering the occultic phase “As above, so below,” in other words “the macrocosm will reflect the microcosm and vice-versa,” archetypal gods such as Wotan and the Aesir macrocosmically reflect the microcosm of the Teutonic soul. In Germanic metaphysics of the soul, there existed the idea of the soul complex made up of different, yet complimentary parts, much unlike the unified soul idea of Christianity. One particular aspect of the soul complex is the fetch. On this concept, Esoteric Germanic Scholar Stephen Flowers asserts,

The fetch can be understood in the traditional sense as an entity separate from the individual, but which is attached to him for the duration of his life. It is the conduit through which the gods communicate to him, and the embodiment of all that he has ever been. It is a storehouse of images and powers from beyond this life and from beyond Midgard. (…) In this is housed all of the echoes of all of the deeds ever done by the bodies to which the fetch has ever been bound (58-59).

In other words, the fetch represents the racial collective unconscious that Jung himself introduce as a concept. On the macrocosmic level, Wotan reflects the mechanism of the fetch to the whole race instead of the mere individual. If one ponders about this archetypal role of the gods in connection with Oswald Spengler’s view of civilization as reflecting the microcosmic cycle of birth, life, and death of the human individual on the macrocosmic level, then the notion that the spiritual, that which is immaterial yet ever-present, must function on the macrocosmic level, as well. Therefore, the body of the civilization must die; however, the ancestral spirit and ethos is eternal in some sense.

The spirit of the civilization lives long after the corporeal civilization. Both the spiritual and residual physical legacy continues. The spirit of Wotan, operating as the fetch on the macrocosmic level, detaches from the dead civilization and reattaches to a nascent civilization of the same racial stock. The physical legacy is more obvious. The best example of physical legacy would be in the consideration of how important classicism (the legacy of Greek and Rome) is still to the present day. Wotan and the Aesir still linger in our subconscious though Germanic and Scandinavian practice ended a thousand years earlier. Plato’s Republic or Artistole’s Treatise on Rhetoric still reach from beyond the ancient grave to influence modern thought. In turn, the runes and the gods lied mostly dormant, much like the One Ring of Tolkien’s epic, until both the runes and the gods revealed themselves once more during the German Romantic period of the late 19th century.

It is my assertion that Wotan, the War god, reared his ugly head during this period of turmoil as the most effective means of communication and action. Unexhausted by the First World War, nations and principalities on both sides of the Ally and the Axis powers malevolently postured in the perilous geopolitical situation. The goals of these various parties and their globalist banker “philanthropists” could only be achieved through mass warfare. The most effective means of communication to fight the growth of Marxism in the Soviet Union, the Fascism of Mussolini’s Italy, or the National Socialism of Germany was to forego intellectual debates of merit and dive head strong in a measure of brute force. Though “mass” media of the period could reach and influence great numbers over great distances of geographic locations, its distribution was far too slow to keep apace with the escalating situation of World War II. The metaphysical semiotics of War, whether Ally or Axis, were far more powerful statements than the written word. Only the mass blood shed of Dresden, Nazi and Soviet Death Camps, post-war German civilian concentration camps, and last, but hardly least, the atomic bombs dropped upon Nagasaki and Hiroshima both provided the shock-and-awe military leaders, politicians, and globalist bankers wanted while also sobering the frenzied bloodlust of the world’s population for a time.

Today, Occidental denizens, White or otherwise, have reached our threshold for wanton and mass violence. There is no longer a fervor, no longer a romanticism of war. Vietnam and the War on Terror shattered the last vestiges of the idea of noble warfare. Hardly 10 years since the beginning of the War on Terror, ordinary Americans and our ordinary global counterparts no longer call for blood against nebulous, barely-identifiable groups. I feel even a true, authentic sense of shame in America for our initial reaction to 9/11 and the exponential mess originating therefrom. Not even the rednecks of my home state have the gall nor the want to wish ill-fates upon “towel heads” any longer. Too many pictures of dead women and children. Too many destroyed lives. Too many raw, uncensored videos. Even the toughest, most cynical vanguardist would be hard pressed not to be affected by an Arab father losing his daughter, wife, son, etc. Though the signs of degradation surround us, we still understand on some level that we are blessed.

The rise of global communications, the Internet, alternative journalism, and the like have begun to decimate the globalists’ logos and rationale for the continuation of purposeless wars that benefit none but the globalists themselves. Blind faith in politics, political leaders, and their agendas is seemingly less and less tolerated or fashionable on either the left or the right. We are now so much unlike the Great Generation willing to die for God and Country, a generation whose members sometimes committed suicide if unable to fight for freedom and liberty. Even the poorest of the cracker proletariats are hardly that naïve in 2014. Military service is a means-to-an-end, not a service of valor, honor, and courage. There is no authentic ethos that guides the passions of youthful combatants, only the promise of a paycheck, skills specialization, and a means of going to college. I surely do not mean this as a slight to service men and women, but they must be willing to accept the vast difference in what it means to be a part of the military now as opposed to then.

The priestly avatar of Wotan, that archetypal spinal column of the Teutons, emerges once more. No longer does the god of the Wild Hunt scorch the land. The Valkyrie no longer trails behind in such great force to lift up the 60 million slain Einherjar as the result of fratricidal World War II. Now Wotan, the god of poetry, mysticism, and language wanders the information superhighway. Wotan is present at every church, every community, every group within instinctually/inherently white cultures and subcultures. Is there any doubt there is a correlation between Odin the wanderer and the migratory nature of White “racism”? At White cultures most pacifist, our ethnic migratory trends and patterns reflect the desires of White Americans at large whether they are conscious of the fact or are completely unawares. If White culture has been rendered mute by the established hierarchy and artificial structures that reinforce cultural Marxist norms, then Whites silently congregate. Whether this is the White churches, from the “mega” to the bible study at home, or at concerts/festivals of inherently White music, or certain particular geographically insular wWhite communities, we still seek those like us. Hysterically, few Whites who engage in the latter activities would be galled to admit this is true. Yet when Christians “fight for Christmas,” they fight for Wotan. When yuppies and hipsters converge for music where they lift up their voices in one accord comfortable in the safety of familiar demographics, they sing for Wotan in their transcendent groupthink. And one day, when the place between that which is hard and the rock closes in, the spirit of Wotan will guide our voices once more.

Communication now vastly outweighs war as the most effective means of transfiguring cultural and societal landscapes. Now is the age of the “Info War,” a term Alex Jones poignantly coined. He is correct in this affair. In the First World still, battles of words and intellect have mostly replaced military or crusader tactics of submit-or-die type conversion techniques. We can take the skirmish to Twitter or Facebook instead of bloodletting on the battlefield. As such, a new spirit of Wotan now emerges. Some readers may be offended that I have reduce Wotan to the role of some beta male who is somehow emasculated; however, I would argue that Wotan is not an unlearned, uninitiated, lowly warrior. The modern world is now far too complex to apply brute strength as a means of change. The modern world is far more like a vast and complicated game of chess than a game of Battleship. The oversoul of the Teutonic, Scandinavian, Slav, and Celtic peoples must adapt to this new paradigm of warfare. A long-game strategy must be deployed. We may be forced to into defensive stance at present, but being on the defensive in the chess analogy does not mean we will lose. It means we must, we have to, play a serious, committed, and smart game for the win.

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Re: Rainbow Nation

If the American experiment was doomed to failure because of the Founders’ materialistic and rationalistic professed ideals, then why couldn’t it be argued that in the same manner, Christianity’s universal outlook enabled later heresies like the People’s Temple?”

I enjoyed reading Andrew Rurikson’s recent article, which describes Jim Jones’s People’s Temple 1978 mass suicide in Guyana as an allegory of the liberal West’s own disintegration. Jim Jones is an embarrassing figure for the liberal Left, indeed.

Though Jones has conveniently been requalified as a “religious extremist” after the assassination of Congressman Leo Ryan, he had somehow embodied the multicultural experiment when he was officiating in the United States. At a time when many churches were still racially separated, Jim Jones gained some fame for racially integrating his church and drawing a predominantly Black following.

A superficial examination — which happens to be the official one — would be that the People’s Temple started drifting towards a totalitarian sect because of Jones’s personal failings, chiefly his fantasy that he was some kind of messiah.

Thus, Andrew’s piece was spot on in stating that far from being an “accident,” the Jonestown massacre, during which 913 followers were forced to drink lethally poisoned Kool-Aid, was the logical conclusion of Jones’s fanatical inclusivism.

Any ideology or religion that negates the necessity for it to be rooted in a particular people and a genuine tradition will, sooner or later, devolve in an oppressive cult, since only coercion can make different people keep being part of the same religion, nation or civilization. Western liberalism, which was intended as a a liberating doctrine for the ascendant bourgeoisie — and only for it — became a totalitarian ideology once its proponents had deplored that men being born unequal, freedom had paradoxically to be equally enforced on societies so that everyone could become equally “free” at last.

This seeming paradox—the transformation of a supposdely liberating doctrine, classical liberalism into a totalitarian ideology, modern liberalism—was noted by James Burnham in his prophetic essay Suicide of the West.

Burnham convincingly argued that this transformation of liberalism—which explains why the word “liberalism” has a more modern meaning in the Anglo-Saxon world than in continental Europe, where it retains a more classical sense—was inevitable because of the antagonistic nature of liberty and equality. A society, Burnham argues, cannot be free for all; either it renounces equality, or liberty. Though he failed to recognize the devastating effects of liberty itself, Burnham provided a compelling case for radicals who want to understand why what happened had to happen because of structural flaws.

Which brings me to a minor problem I see in Andrew’s article. If we are to believe that only a bad tree can bear bad fruits, according to the Biblical parabola, how can a Christian explain why Jim Jones, who started as a Christian priest, became a self-proclaimed atheist and Marxist who ended up founding a religion dedicated to himself and comitted to a multiracial worldview? If the American experiment was doomed to failure because of the Founders’ materialistic and rationalistic professed ideals, then why couldn’t it be argued that in the same manner, Christianity’s universal outlook enabled later heresies like the People’s Temple? This question is opened and, at this point, I do not have a definitive answer to it, so I would like to leave it open for Andrew and our readers.

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Rainbow Nation

The original Rainbow Family met a gruesome end in the jungles of South America, but its spirit still infuses all major social institutions in the United States.

November 2013 was a month of key political anniversaries in America, with 150 years having passed since Abraham Lincoln’s Gettysburg Address and 50 since the assassination of John F. Kennedy. While Lincoln articulated the United States as a Proposition Nation ordained to illuminate the world with freedom in 1863, Kennedy’s execution a century later revealed in brazen fashion the inescapable reality of oligarchic rule in democracy[1]. Though the importance of these events should not be diminished, another anniversary has eluded our attention: that of the mass-murder suicide of 913 cultists from the People’s Temple in Jonestown, Guyana. Thirty-five years later, Jonestown is now mostly remembered for its signature cocktail of cyanide-laced grape Kool-Aid[2]. Yet it is this tragedy, brushed aside as the handiwork of a lone maniac, that heralds the results of the liberal experiment.

Long before collecting children from third-world countries became chic among Hollywood celebrities and megachurch Evangelicals, the eccentric Marxist Reverend Jim Jones and his wife Marceline had already formed their own “Rainbow Family” in Indianapolis, Indiana, in the early 1960s[3]. This was comprised of three Koreans, an African-American boy, an American Indian girl, a White adopted boy, and the couple’s own biological son. Jones, a Pentecostal preacher who sold monkeys on the side, was known as “Father” to his mostly inner-city Black congregation, which he named the People’s Temple, itself an extended Rainbow Family upheld as the prototype for humanity’s future development. Soon finding the Midwest inhospitable territory for his progressive vision, Jones took the People’s Temple to California, where by 1974 it would flourish in the counter-cultural laboratory of San Francisco.

One striking note in interviews with survivors is their conviction that the People’s Temple was a wondrous “mosaic” of harmony and fusion between different peoples. The white members who joined seemed positively intoxicated by the sense of racial equality on display in Jones’s church; here was a chance to demonstrate avant-garde morality and strike a blow for progress. And over decades of coverage of the Temple, from heady days of prominence in San Francisco to post-massacre trauma, the news media have helpfully reinforced this narrative[4]. What should have been a project for a bright new tomorrow suddenly “went wrong,” as the story goes. Its leader, after all, was a drug-addled madman. But Jones was not merely some charismatic charlatan who managed to deceive society for a time; he embodied the ideals of the American civic religion—pluralism—and played them out to their ultimate conclusion.

Almost from the moment of the Columbian discovery, America has been subject to mystical speculation over its role in inaugurating a New Order of the Ages. Sir Francis Bacon, one the greatest minds of the Elizabethan era, imagined a thinly veiled virgin continent as the New Atlantis under Rosicrucian rule[5]. A ready refuge for centuries of Quakers, Shakers, hucksters, and heretics, America would accommodate the growth of innumerable sects and religious crazes due to a combination of popular pietism and constitutionally encoded state indifference. The appearance of an organization like the People’s Temple was therefore less of a novelty even in the conservative Midwest than it was a familiar facet of national life.

In the revolutionary spirit of 1776, Jim Jones was first and foremost a fire-breathing egalitarian. Sunday services at the Temple, headquartered at a former synagogue in the rundown Fillmore district, featured a carnival-like atmosphere of revival preaching flavored with leftist activism. Once raucous Gospel music, dance routines, and comical faith healings lathered the crowd into a frenzy, “Father,” clad in trademark shades and choir robe, would descend to the pulpit from his elevated chair, an American flag on one side and a poster-sized Declaration of Independence on the other. Warming up with down-home vulgarity, he’d then launch into extended harangues on socialism, racist government persecution, and his own divine greatness. By channeling the ressentiment of his followers and playing upon their hopes and fears, Jones effectively became both Norman Mailer’s alienated White Negro and an unscrupulous Superman who drew his strength from mass manipulation. And Jones’s rants were remarkable not only for their length, but especially for their consistent inversion of orthodox Christian doctrine, rejecting the Kingdom of Heaven for a perfected kingdom of this world.

For all of Jim Jones’s efforts at innovation and originality, the People’s Temple was just a new rendering of the chiliastic temptation, that “City on a Hill” so central to the American messianic mythos. Seventh-century Puritanism had long since devolved into secularized forms, but in the marketplace of ideas, its zealotry still manifested in moralistic social movements like suffrage and civil rights, as well as fringe sects like the Temple. Jones’s syncretistic brew of holy-rolling Communism was reflective of a counterfeit spirituality ascendant after Enlightenment rationalism and materialism had so successfully wreaked havoc upon the traditional worldview of Western man. Deprived of divine Truth or programmed to disdain such embarrassingly outdated notions, moderns have chased after simulacra of transcendence by adopting every manner of surrogate religions, from the Prosperity Gospel to self-help psycho-twaddle and New Age magical narcissism. Here the California-born Sufi writer Charles Upton provides especially useful context from his own experience:

As the early and mid–20th Century had called for culture and education for the masses, we called for mass enlightenment… The legacy of old-fashioned American revivalism abruptly encountered psychedelic drugs, exotic religions, 20th Century ideas of evolution and progress, and the shock of the war in Vietnam to produce a ‘go for broke’ attitude: ‘give me Enlightenment or give me death; Apocalypse Now.’

Due to increasing press scrutiny of torture, brainwashing, and sexual abuse within the People’s Temple (Jones was omnivorous in his depravity, carrying on numerous affairs with the women surrounding him and sodomizing his male adherents), the cult hurriedly left San Francisco for its jungle outpost in Jonestown, Guyana, in 1977. Like the Jacobins and Bolsheviks before him, Jones promised the citizens of his new society a radiant paradise of freedom, equality and brotherhood, only to deliver them unto misery and death. Having killed a U.S. Congressional Representative on a fact-finding trip to Guyana a year later on November 18th, the patriarch of the Rainbow Family opted for revolutionary suicide rather than see his life’s work unravel[6]. Invoking the words of Doors frontman Jim Morrison, Jones showed himself an “erotic politician” on a mission of annihilation, a veritable medium for demonic forces unleashed upon the world.

Anglo-Saxon democracy does not appear at first glance as destructive as the maximalist programs of a Robespierre or Trotsky, yet America is acquiring certain features characteristic of the People’s Temple. Lest anyone raise the objection that Jim Jones was an un-American Communist psychopath, it’s worth remembering that the United States was founded upon the same revolutionary abstractions of liberty and equality that time and again have given rise to tyranny. Liberal pluralism, a potent weapon of the plutocrats who seek our enslavement, first produces spiritual, moral, and physical chaos, which in turn serves as a convenient introduction to the militantly tolerant police-state panopticon. Jones would have exalted in the capabilities afforded him by an NSA total surveillance grid, and he certainly would have given hearty approval of mass immigration and Washington’s plans to further “diversify” the country through population resettlement. Far from promoting friendship and brotherhood, the false virtues of egalitarianism lead only to paranoia, envy, hatred, and the murder-suicide of nations.

Though the People’s Temple was conceived as a universal model for all mankind, it was at its most basic level a Black church. For that simple reason primarily Black Americans suffered at the hands of their prophet at Jonestown; around 80 percent of the victims were identified as such. In a cruel irony, Jim Jones, the all-loving “Father,” the tireless anti-racist advocate and integrator, flew hundreds of African-Americans to their deaths at a tropical slave plantation maintained by armed guards and a fanatical inner circle of White female administrators. Other suspicious circumstances have even suggested the whole bizarre saga was possibly a mind-control operation conducted by U.S. intelligence agencies.

With the passing of decades since Jonestown, the Black community in the United States remains just as vulnerable to government social engineering and corporate exploitation, often acting as a test subject for whatever new cultural pathogen our controllers have devised. The record includes unethical medical experiments, the taxpayer-subsidized ruin of the Black family (with a resulting surge in crime), and the CIA’s facilitation of the crack cocaine epidemic in the 1980s, not to mention the relentless, full-spectrum promotion of degeneracy by media organs quite openly intent upon smearing everyone in filth. And any principled black voices willing to oppose this system are studiously ignored. “Integration” with the regime benefits self-appointed spokesmen such as Al Sharpton and public sector unions, while calls for integrity and autonomy from the likes of Booker T. Washington and Malcolm X have been forgotten in an atmosphere of corruption and decay.

To best understand the People’s Temple as an American phenomenon, we must look to its “white-bread,” all-American congregants. What sort of fever impelled educated, professional young White women, or young couples raising families, into the embrace of Jim Jones? The road to Jonestown was paved with the lofty expectations of American pluralism, transmitted through cradle-to-grave indoctrination. Countless times in their upbringing, at school, on television, or at home, children in the United States have learned that our nation is a proposition, a place for every tribe of man to merge as one in the pursuit of happiness, i.e. plentitude and pleasure. As ancestral memories often fade within a generation, Whites in particular, long the main source of “human capital” in this enterprise, have consequently defined identity according to the universalist constructs bequeathed us by the Founders and their disciples.

There is a terrible price to pay, however, for imposing the reign of equality. If the Brave New World is to survive, rites of blood tribute must be performed to satiate its dark gods. In 1978, Jim Jones and his impeccably progressive inner circle murdered nearly 1,000 sect followers, mostly Black families, rather than relinquish utopia. Today U.S. policy elites carry out war and subversion to export liberal democracy across the globe while racial antagonism at home takes on ever more vicious forms. The latest nationwide trend, often known as the “knockout game,” consists of groups of young Black males attacking most commonly White (and sometimes Asian or Jewish) pedestrians. Hoover Institution fellow and Black columnist Thomas Sowell has forthrightly identified the implicit racial motivations behind the acts, and Mike Tyson, a man who knows a thing or two about knockouts, called the perpetrators “evil.” The media, meanwhile, strives mightily to misdirect its audience with regard to the nature of this violence, in the process hoping to salvage the imploding pluralist dream, an illusion that no amount of entertainment spectacle, debt schemes, or overseas adventures can sustain.

The original Rainbow Family met a gruesome end in the jungles of South America, but its spirit still infuses all major social institutions in the United States. Jonestown’s millennialist Marxism and international capitalism both reduce existence to the purely material plane and man to an economic unit stripped of any higher meaning. What we know to be the actual diversity and dignity of creation among mankind must be abolished and re-engineered into Diversity, Inc., as life attains all the depth of a Doritos commercial. A coming unified race of Wal-Martians is to worship at the altar of Mammon, whose incarnation will utter blasphemies earlier foreshadowed by the Reverend Jim Jones:

I am freedom. I am justice. I am peace, and I am equality. I AM GOD!


  1. December of 2013, marks 100 years since the incorporation of the Federal Reserve System, the Money Power’s open declaration of hegemony over America.  ↩
  2. The powder drink was actually a similar product called Flavor-Aid.  ↩
  3. Jones was well-known as an influence broker in San Francisco politics, a role that earned him a seat on the Housing Commission. The assassination of Mayor George Moscone and Harvey Milk, both of whom were closely tied to Jones, came just nine days after the massacre at Jonestown.  ↩
  4. Jones’s eccentricity was so far-ranging that his boyhood peers observed him killing cats and holding funeral ceremonies for them. Fyodor Dostoevsky’s vile Smerdyakov engaged in the exactly the same practices as a child in The Brothers Karamazov.  ↩
  5. Bacon was quite prescient about the role of secret societies in establishing the New World; the United States was founded upon Masonic Enlightenment ideology.  ↩
  6. Jones would privately confide to his lieutenants that he was atheist or agnostic. Nonetheless, the rebellion against God presupposes one’s own desire to become a god. Thus Jones could at once deny the “Sky God” and assert his own divinity. Dostoevsky already laid out the results of such a quest in The Possessed. The atheist Kirillov denies Christ the God-man and seeks to affirm his own godhead, an objective he deduces can only be reached through suicide.  ↩
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